A19571:111
A Defence of the True and Catholic Doctrine of the Sacrament
A defence of the true and catholic doctrine of the sacrament of the body and blood of our saviour Christ with a confutation of sundry errors concerning the same, grounded and stablished upon God's holy word, [and] approved by the consent of the most ancient doctors of the Church. Made by the most reverend father in God Thomas Archbishop of Canterbury, primate of all England and Metropolitan.A defence of the true and catholike doctrine of the sacrament of the body and bloud of our sauiour Christ with a confutacion of sundry errors concernyng the same, grounded and stablished vpon Goddes holy woorde, [and] approued by ye consent of the moste auncient doctors of the Churche. Made by the moste reuerende father in God Thomas Archebyshop of Canterbury, primate of all Englande and Metropolitane.
Imprinted at London : In Poules churcheyarde, at the sign of the Brazen serpent, by Reginald Wolfe. Cum privilegio ad imprimendum solum, Anno Domini. M.D.L. 1550Imprinted at London : In Poules churcheyarde, at the signe of the Brasen serpent, by Reginald Wolfe. Cum priuilegio ad imprimendum solum, Anno Domini. M.D.L. 1550
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And what a wide door is here opened to Ualentinianus, Marcion, and other heretics, which said that Christ was not crucified, but that Simon Cyreneus was crucified for him, although to the sight of the people, it seemed that Christ was crucified? Or to such heretics as said, that Christ was no man, although to mens sights he appeared in the form of man and seemed to be hungry, dry, weary, to weep, sleep, eat, drink, yea and to dye like as other men do? For if we ones admit this doctrine, that no credit is to be given to our senses, we open a large field, & give a great occasion unto an innumerable rabblement of most heinous heresies.
And what a wyde doore is here opened to Ualentinianus, Marcion, and other heretikes, whiche sayde that Christe was not crucified, but that Symon Cyreneus was crucifyed for him, although to the syghte of the people, it seemed that Christe was crucified? Or to suche heretikes as sayde, that Christ was no man, although to mens sightes he appered in the forme of man and semed to be hūgry, dry, weery, to wepe, slepe, eate, drynke, yea and to dye lyke as other men doo? For if we ones admyt this doctrine, that no credite is to be geuen to our senses, we open a large field, & geue a great occasiō vnto an innumerable rablement of most heinous heresies.
And if there be no trust to be given to our senses ⟨image 27⟩in this matter of the sacrament, why than do the Papists so stoutly affirm, that the accidents remain after the consecration? which can not be judged but by the senses. For the scripture speaketh no word of the accidents of bread and wine, but of the bread and wine them selves. And it is against the nature and definition of accidents, to be alone without any substance. Wherefore if we may not trust our senses in this matter of the sacrament, than if the substance of the bread and wine be gone, why may we not then say, that the accidents begun also? And if we must needs believe our senses, as concerning the accidents of bread & wine, why may we not do the like of the substance, & that rather than of the accidents? Forasmuch as after the consecration the scripture saith in no place, that there is no substance of bread nor of wine, but calleth them still by such names as signify the substances, and not the accidents?